Very
much like "Buddhism" or "Sufism" are terms used by many to refer to any
number of organizations or spiritual paths, "Sant Mat" is a fairly
widely used general term for a certain kind of Eastern spirituality,
gnosticism or mysticism. Even as there are hundreds of Sufi Orders and
diverse forms of Hinduism, there are millions of people and satsangs,
thousands of ashrams, and scores of teachers or organizations in, and
outside of, India that describe themselves with the label "Sant Mat".

"Sant
Mat" can be defined as: "The Teachings ('Mat') of the Saints ('Sants')
or Sages" or "Path of the Masters". In India it's common knowledge that
the term "Sant Mat" was coined or adapted by Param Sant Tulsi Sahib of
Hathras during the 19th-century. "Sant Mat" was adopted and popularized
by Tulsi Sahib as a new name for this spiritual path or genre of
mysticism, but the Sant tradition, with its many guru-lineages or
branches, is a spiritual movement that dates back many centuries to
ancient India.

Sants of Antiquity Long Before the Time of Kabir

It's
unknown who the first Sant was in ancient times. There are references
in Krishna/Vaishnava texts to Sants. A few of the Rishi Sages who
authored certain Upanishads pertaining to the Formless God, Inner Light
and Sound Meditation or Nada/Shabda Yoga (some dating back many
centuries B.C.E.) also seem to be at the same level as Sants. In
somewhat more recent times, in some circles associated with the Tulsi
Sahibis, Gorakhnath, a 11th-century Nath Yogi, is considered to be a
Sant. Baba Gorakhnath did teach Surat Shabd Yoga. The Kabir Panth
tradition of northern Sants includes much Nath Yogi terminology and
apparently was somewhat influenced by the Nath tradition. The 15th
century poet-mystic and spiritual master Kabir can be credited with
helping to expand greatly the influence of the Sants in India, but Kabir
was not the first Sant, and it is unknown who his guru was. (Some
traditions describe Baba Ramananda as the guru of Kabir, but not
everyone agrees with this view.) The first Masters formally called Sants
that are usually mentioned in Sant literature are the 12th-century poet
Jayadeva, author of the Gita Govinda, and, Visoba Khechar, who was Sant
Namdev's spiritual Master (Sant Satguru).

Seeing
references in Krishna/Vaishnava Hindu scriptures, Sant Tulsi Sahib of
Hathras was of the opinion that the Sant movement dates back to the time
of Krishna thousands of years ago, that Krishna knew of Sants during
his day.

An Example of Sants Mentioned in a Hindu Scripture Called the Bhagavad Purana

"Such
individuals who have achieved the unity of atman (soul) and Param-atman
(Supreme Soul, God) are known as Sants. According to the Bhagavad
Purana there is no one greater than a Sant in the eyes of the Divine.
Lord Krishna says to his disciple Uddhava Ji: 'All devotees like you are
very dear to me. They are dearer to me than Lord Brahma, Lord Shankara,
my brother Bal Ram, Goddess Lakshmi and even my own soul. Therefore, I
walk behind these Sants hoping that the dust arising from their holy
feet would touch my body and purify me.'" (Hindu scripture quoted by
Swami Vyasanand of the Tulsi Sahib/Maharshi Mehi Sant Mat lineage in his
new book, "The Inward Journey of the Soul", new Amazon Kindle e-book)

"There
is no end to the number of Sants who appeared in the Yugas [Epochs] of
Sat, Treta, Dvapar, and Kali [Yuga]. I sing of the celebrated one I have
heard of, and bow my head to all the others.” (Jan Gopal, disciple of
Sant Dadu Dayal of Rajasthan in, The Life Story of Dadu Dayal -- The
Book of Janma, translated into English by the scholar Winand M.
Callewaert, in, "The Hindi Biography of Dadu Dayal", Motilal
Banarsidass.)﻿

Of
course, mere references to "Sants" in antiquity doesn't really shed
light on the specifics of what their teachings and meditation practices
might have been, though it can be said that all the elements of Sant Mat
are to be found in various older Hindu scriptures. In the section below
titled: Vedic Dharma vs. Santana Dharma, see the link to the research
of Maharshi Mehi Paramhans.

Commonly
used words like "Sant", "Sat", and "Mat", with their roots in Sanskrit,
are found in the literature of many spiritual paths originating in
India. "Santmat", as a single word referring to the efficacy of
following the teachings of Sants does turn up on a couple of occasions
in Sant literature during the centuries prior to the time of Tulsi
Sahib. It is present in a few verses of Kabir, and is in at least one
verse of a poem of Sant Goswami Tulsidas, author of the epic
Ramcharitmanas: "Ihaan na pachhapaat kachhu raakhaun. Ved puran santmat
bhaakhaun". Clearly however, "Sant Mat" or "Santmat" as the universal
name or label for this school of spirituality or Sant tradition begins
with Tulsi Sahib during the 19th Century in Hathras, and now has been
embraced by millions of souls and scores of spiritual paths based in
India.

"The
teachings of all Saints are essentially the same. They speak of the
'Kingdom of Heaven' which is within. They show the path and impart
instructions to attain it. They do not claim to teach something new or
different from what other Saints have taught. Tulsi Sahab declared that
he was giving the same teachings as those of Kabir Sahab, Nanak Sahab,
Dadu Sahab and other Saints. Tulsi Sahab, for the first time, used the
expression 'Sant Mat' or 'the teachings of Saints' to stress the basic
unity of the teachings of all Saints." (From the entry for Sant Tulsi
Sahib in, "RadhaSoami White Paper on the Religion of Sants and
RadhaSoami Faith", published by Dayal Bagh in Agra)

"While
the title of Sant Mat (translated as 'Teachings of the Sants') was not
coined until the late 19th century by Tulsi Sahib, the philosophical
mindset was indeed prevalent for many centuries." (Andrea Diem-Lane,
Ph.D., "Lions in the Punjab: An Introduction to the Sikh Religion", from
Chapter One, The Sikh--Sant Connection)

Param
Tulsi Sahib of Hathras originated the term "Sant Mat" as recorded in
the Ghat Ramayan also according to the scholar Parashuram Chaturvedi in
his book "Sant Parampara", cited by Mark Juergensmeyer. (See footnote
23, in the chapter titled, "The Radhasoami Revival", by Mark
Juergensmeyer, on page 337 in, "The Sants, Studies in a Devotional
Tradition of India", Edited by Karine Schomer and W.H. McLeod, Motilal
Banarsidass, Delhi, 1987)

"One
thing that all factions agree upon, though, is that Tulsi Sahib
consolidated the teachings of nirguna bhakti, expounded the path of
surat shabd yoga, and was largely responsible for the popular usage of
the term Sant mat. His teachings are embodied in Ghat Ramayana, Ratan
Sagar, and Shabdavali." (David C. Lane, "The Radhasoami Tradition, A
Critical History of Guru Successorship", Garland Publishing, 1992
edition, page 39)

"Tulsi
Sahib, for the first time, used the expression 'Sant Mat' or 'teachings
of Saints' to stress the basic unity of the teachings of all Saints.
Swami Ji later adopted the same expression, 'Sant Mat', in his works."
(Janak Raj Puri and V. K. Sethi, "Tulsi Sahib, Saint of Hathras", 1981
edition, Mystics of the East Series, Radha Soami Satsang Beas, Book
Department, page 18)

"For
all the religious traditions of India, the nineteenth-century was an
age of rationalistic reform, during which the attempt was made to
systematize beliefs and make practices consistent with doctrines. Tulsi
Sahib of Hathras (ca 1760-1843) was at once heir to certain esoteric
tendencies in later Sant tradition and a precursor of the new spirit.
Stressing the unity of the Sants as a parampara, he taught what he
believed to be the common core of doctrines implicit in all the Sants
('sant mat'), and tried to reverse the spread of saguna beliefs and
practices among the followers of nirguna panths. Heavily indebted to him
was Shiv Dayal Singh (1818-1878), founder of the modern Radhasoami
movement." (Karine Schomer, "The Sants", Motilal Banarsidass, Delhi,
page 7)

"Tulsi
Sahib, a Sant of Hathras from the nineteenth century, recognized that
Sants drew upon the teachings of other Sant figures as spiritual
resources. Pointing out the common spiritual roots, he identified this
movement as a coherent religious tradition, which he called 'Sant Mat',
simply meaning a 'Sant faith'." (Andrea Diem-Lane, "The Gnostic Mystery,
a Connection Between Ancient and Modern Mysticism", Mount San Antonio
College Press, Walnut, CA, 1992 edition, page, 29)

Said
Tulsi Sahib: "The principles and tenets of Sant Mat are one and the
same, only there is a difference in terminology. Since the same
principles have been stated using different names, you become confused
and do not understand them. Sat Saheb, that is, Sat Purush, has been
described as Sat Nam. And Sar Shabd (True Shabd) has been called A-Nam.
The name Nirgun has been given to Niranjan and it is the mind which has
been called Ram. What Kabir had said, has been said by other Sants, too.
Kabir explained Sant Mat in his own way, other Sants in other ways. The
religion of all those who have gained access within is one and the
same. Those who lack true understanding, adhere to dogmas and blind
beliefs. Those who have spoken on the basis of inner experiences, have
sung of the same Panth or path for reaching the Lord."

"Listen,
O Phool Das, I have given out the same true secrets which Sants like
Kabir Saheb, Dadu Saheb, Rai Das Ji, Darya Saheb, Guru Nanak, Soor Das
Ji, Nabha Ji and Mira Bai have spoken of. They, too, have composed
similar hymns describing the bliss of the highest spiritual region,
whose glory I also have sung, blessed by the grace and the dust of the
holy feet of Sants". (Ghat Ramayan, "Param Sant Tulsi Sahib", translated
by Sant Das Maheshwari, Agra)

I've
gotten to know many in the Tulsi Sahib branch of Sant Mat for over a
decade now. This includes the followers of Maharshi Mehi and his
spiritual successors. Maharshi Mehi Paramhans and others closely
associated with the Tulsi Sahib branch of Sant Mat have been in the
cultural context of Hinduism what Pythagoreans, Sufis, Gnostics, Jewish
and Christian Mystics have often been in relation to their prospective
traditions: focusing on the esoteric passages contained in their
scriptures and contemplative traditions of meditation practice. They
find mystic "jewels" or "gold" embedded in the "mud" of tradition. With
many Sants of India this includes references to teachings about a
Formless State or God beyond other gods-with-form (nirguna bhakti), and a
Yoga of Inner Light and Sound. Some in the west know about the Nada
Bindu Upanishad and Hatha Yoga Pradipika with their references to inner
Sound meditation, but there are many, many other texts as well. For a
comprehensive exploration of mystical elements present in scores of
Hindu scriptures, see the book, "Satsang Yoga", Volume One, by Maharshi
Mehi Paramhans,translated
into English by Sidheshwar Mallick, published by Maharshi Mehi Ashram,
Kuppaghat, Bhagalpur, Bihar. Also see this online article: "Maharshi
Mehi -- The Bridge Between Hindu Scriptures and Sant Mat", by Pravesh K.
Singh:https://medium.com/sant-mat-meditation-and-spirituality/2fadde15060dWho Was Tulsi Sahib's Guru? Our One-And-Only Solid Clue

Everyone
in contemporary Sant Mat has a clear idea about their own recent
history of masters, at least dating back a few generations. Most trace
their lineage of gurus back to Sant Tulsi Sahib of Hathras, India. Tulsi
Sahib (1763-1843) is viewed as the adi-guru or founding guru, the
"great grandfather" of modern-day Sant Mat. The identity of Sant Tulsi
Sahib's guru has understandably been of great interest to many students
of Sant Mat history. It's quite normal for followers of a spiritual path
to be curious about "the family tree" of previous masters, wanting to
know where their spiritual path comes from. So, who was the guru of
Tulsi Sahib? And who was that individual's guru? Who was the guru before
that? And so on.

Some
believe that Tulsi Sahib, the great Saint of Hathras, never mentioned
the name of his guru in the writings of his that have survived. For them
there is no answer to this question. Tulsi's guru is simply unknown to
history, period. In recent years I have established my own view and have
come to believe that Tulsi did mention the name of his guru on numerous
occasions. This name has been there the whole time. All we need do is
notice it in the writings attributed to Tulsi Sahib.

But, Before We Get to That, Let's Talk About the Ratnagar Rao Doctrine

One
guru -- Kirpal Singh -- at some point proposed a theory that Tulsi's
spiritual master was someone by the name of "Sant Ratnagar Rao", and
that this hypothesized missing link guru was a successor of the Tenth
Sikh Master: Guru Gobind Singh. This name doesn't appear in the
teachings of Sawan Singh, Kirpal Singh's guru. As far as I am aware, the
name Ratnagar Rao was not mentioned by anyone in India or the Sant
tradition prior to the time of Kirpal Singh. The name Ratnagar Rao in
connection with Tulsi Sahib seems to first emerge during some of Kirpal
Singh's satsang talks in the 1950's or early 60's. In the late 60's and
beyond, the name "Ratnagaro Rao" started to be included in the books and
other publications of Kirpal Singh. Respectfully, I disagree with this
particular theory and, as you'll see below, I make the case for someone
else -- a person known to history -- being the likely initiating guru of
Param Sant Tulsi Sahib of Hathras.

There
are a few apocryphal tales about Guru Gobind Singh faking his death,
living a secret life perhaps under an assumed name, and appointing a
successor guru according to several smaller branches of the Sikh
religion. The Namdhari Sikh sect is one of those. Ratnagar Rao is
another version or variation of this.

In
Sikh legend there are several stories about Guru Gobind Singh surviving
his assassination at Nanded and living a secret life unknown to his
disciples from that point forward, in some accounts for a few years, and
in others he is portrayed as living many decades to a super ripe old
age of well over a century. For instance, the Namdhari version says Guru
Gobind Singh violated the laws of physics and lived to be one hundred
and forty six years old! "Namdharis believe that Gobind Singh lived for
146 years (1666-1812), eventually bestowing the succession on Balak
Singh of Hazro in 1812." (see:https://en.wikipedia.org/wiki/Namdhari#Leaders )

In
each of these highly hailographical stories, like the ones mentioned
above, someone is named as being the spiritual successor of Guru Gobind
Singh, thus inventing a connecting link between the Tenth Sikh Guru to
one of several different rival sects or institutions. The specific
details, dates, locations, and named spiritual successors vary from one
account to another. Each of these is highly contested and disputed by
historians.

The
Ratnagar Rao version goes like this: Guru Gobind Singh did not die on
October 7th, 1708, in Nanded, India after all, but allowing everyone to
believe he had passed on, in reality, after his official funeral he
lived a secret life incognito, traveling widely from the Himalayas in
the north to the Deccan in southern India. As the story goes, eventually
the Tenth Sikh Guru acquired a student by the name of Ratnagar Rao or
Ratanrav, and at some point made him his spiritual successor. This Rao
would have initiated a disciple by the name of Sham Rao or Shyamrav, at
some point making him his spiritual successor. This Shyamrav came to be
known as Tulsi Sahib, who eventually relocated to Hathras. Thus, this
would create a kind of "apostolic succession" from the Tenth Sikh Guru,
Gobind Singh, to Ratnagar Rao, then to Sant Tulsi Sahib of Hathras.

So many "IF'S" have to be perfectly lined up in a row in order for this "Rao doctrine" to be so.

And
this is why, at every step, the main points of this belief are strongly
disputed by Indian scholars. There's nothing particularly Sikh about
Tulsi Sahib either. None of the icon images of Tulsi Sahib displayed at
the various ashrams directly connected with his lineage in India and
Nepal depict him as wearing a turban. No turban. Though there is one
section of Tulsi's Ghat Ramayan devoted to a dialogue with a Nanak
Panthi with a few quotes from Guru Nanak, not found in the writings of
Tulsi Sahib is any frequent usage of the Adi Granth, as one might expect
if Tulsi viewed himself as being directly in the lineage of the Sikh
Gurus. Quotes from Sikh Gurus including Guru Gobind Singh are rather
sparse. And it should also be mentioned that there is no historic record
of there ever being a Sant by the name of Ratnagar Rao living in any
century of the past. No hymns (bhajans) composed by someone by that name
exist. There is no memory of an ashram associated with such a sage --
no old group claiming succession from anyone by that name. There is no
evidence for a samadh tomb either -- none of the usual tell-tale signs
of a holy man who would have been highly esteemed by at least some small
group of devotees or satsangi initiates living in a remote, rural
enclave of India. None whatsoever.

Professor Agam Prasad Mathur, one of India’s top historians, weighed in on this theory:

"Tracing
the background of the formative influences on the Radhasoami Faith,
Shri Kirpal Singh links up the history of spiritual heritage with last
Sikh Guru Gobind Singh. He holds that Guru Gobind Singh traveled far and
wide and went to Poona in Maharashtra and brought in his fold many a
member of the Peshwa family. He presumes, but without any historical
basis, that Sham Rao, the elder brother of Baji Rao Peshwa must have
come into contact with Ratnagar Rao, a disciple of Guru Gobind Singh and
ultimately Sham Rao settled at Hathras and came to be known as Tulsi
Saheb. But this statement is not historically true. Guru Gobind Singh
died in 1708. The same year Sahu, son of Shivaji, became king of
Maharashtra and appointed Balaji Vishwanath as the first Peshwa in 1713.
Baji Rao I became Peshwa in 1720 and he was the eldest son of his
father (Balaji Vishwanath)." ("Radhasoami Faith, A Historical Study",
published in Agra:http://www.radhasoamisatsang.org/rsfaith/radhasoamifaith_2_2.htm )

Though
not many are aware of this, even Kirpal Singh himself described his
Ratnagar Rao theory as up-in-the-air and tenuous at best, not a
clear-cut established or verifiable history that links Tulsi Sahib to a
historic person by the name of Ratnagar Rao or to the Tenth Sikh Guru of
the Sikhs. His research into this did not pan out but, perhaps was his
noble attempt to sort through apocryphal tales and miracle-stories,
desiring to address an obscure chapter of Indian history. Not an easy
thing to accomplish to be sure. Indian history is extremely complex.
Even basic things such as birth and death dates of major figures like
Kabir are very much disputed. Kirpal Singh said:

“History
is generally written later on, when nobody any longer knows. I tell
you, I was going to write about Tulsi, a great Saint from the East. I
wanted to find out His lineage, in connection with the life of Baba
Jaimal Singh I wrote. I could not find it. He was the eldest brother who
was to succeed to the throne of the Hulkar family. He left the scene,
became a recluse, and later on turned out to be a Saint. And the second
brother sat on the throne. I tried to find out whether his name was Sham
Rao Hulkar, but his name was also not given in history. What was I to
do?” (from a talk given at Tustin, California, December 18th, 1963, also
republished in the December 1976 issue of Sat Sandesh. See the Sat
Sandesh section of the RuhaniSatsangUSA website. Also see: "No New
Faith, Mind That": http://www.ruhanisatsangusa.org/nonew.htm )

No
aspect of history should be turned into a dogmatic article of faith
that one must be compelled to agree with. I don't believe in a
faith-based history to be accepted without question. Am reminded of this
saying of Kirpal Singh: "Sant Mat does not ask for blind faith or
acceptance on mere authority. It is purely personal and practical. Any
belief not based on personal experience and verification of facts has
little value." (Some American Press Cuttings, The Washington Daily News,
Friday, February 25, 1955, "What is Ruhani Satsang?" http://www.ruhanisatsangusa.org/tours/55/SS55_08.htm )

"I would rather have questions that can't be answered than answers that can't be questioned." (Richard Feynman)

In
the first part of “Sar Bachan Prose”, Huzur Maharaj Rai Saligram
Bahadur provides an introduction to the “Essence of the Teachings of
Param Guru Soamiji Maharaj”, the founder of the Radhasoami Faith, a
major branch of Sant Mat founded in 1861. It includes Sant Radhasoami
Sahib's (Soamiji’s) list of India’s greatest Saints including the name of
one fairly unknown guru during those days, a contemporary master by the
name of Tulsi Sahib:

“The
names of some of the perfect and true Sants, Sadhs and Faqirs who
manifested themselves during the past seven hundred years are Kabir
Saheb, Tulsi Saheb, Jagjiwan Saheb, Garib Das, Paltu Saheb, Guru Nanak,
Dadu Saheb, Tulsi Das, Nabhaji, Swami Hari Das, Sur Das and Rai Das. And
some of the Muslim names are Shams Tabrez, Maulvi Rumi, Hafiz, Sarmad
and Mujaddid Alif Sani. A perusal of their writings would give an idea
of their spiritual attainments.” (“Sar Bachan Prose”, Book One, A
Summary of the Teachings of Soami Ji Maharaj, Agra)

And
we know just how significant a reference that turned out to be! “One of
these things is not like the others”, or in other words, one of the
names on Soamiji's list is quite different from the rest, in that it’s
the name of a contemporary guru, not a classic Sant who lived centuries
earlier. This inclusion of the name Tulsi Sahib on his list is pregnant
with meaning. After all, we know that Tulsi Sahib was the guru of
Soamiji Maharaj. Soamiji and his wife Radhaji were part of the Tulsi
Sahib Satsang community, as were their families and extended families.
Furthermore, after the death of Tulsi Sahib in 1843, Soamiji became
closely affiliated with a spiritual successor of Tulsi Sahib in the
Tulsi Sahib community by the name of Maharaj Girdhari Sahib all the way
up till his passing in August of 1860, then a few months later Soamiji
officially inaugurated his public satsang in Agra, during February of
1861.

A
similar list of Saints was made by Maharshi Mehi Paramhans, and can
also be quite instructive, providing us with another example of how to
recognize guru bhakti present in the writings of Sants. Here we find the
same pattern of earlier gurus of Indian history being listed as the
greatest of Sants along with one obscure, contemporary name that is "not
like the others", thus revealing who Mehi's guru was:

"Great praise to all the Saints!In which manner will one pray to them?My mind is so very dirty and inexperienced,Saints being destroyers of sorrows do away with the worldly traps,They are the treasure-troves of knowledge and meditation,Highly proficient in the techniques of single-minded concentrationand the Yoga of Sound,They propagate the same in plain language all over the world;Great are the Sages and Saints like Buddha, Shankar and Ramanandfor eliminating sins,Sacrifice to the magnificent Saints like Kabir, Nanak,Goswami Tulsidas and Tulsi Sahib,Dadu, Sundar Das, Sur Das, Swapach, Ravi Das, Jagjivan, Paltu, etc...,They are all great benefactors, delivering human beingsfrom the fears of the world,Satguru Devi and other Saints are also highly adorable,Maharshi Mehi sings their magnificence and lies prostrateat their sacred feet with faith and love."(Maharshi Mehi Paramhans, Book of Padavali, Hymn #2: Hail to the Sants)

In
this case, "Satguru Devi" is the significant name "not like the
others". It's the name of his guru. "In 1909 Maharshi Mehi met Baba Devi
Sahab in Bhagalpur, Bihar. Maharshi after receiving the practice from a
true master was deeply satisfied. Maharshi continued practicing what
Baba Devi Sahab had taught him." (Life History of Maharshi Mehi, on page
ten of, "Moksha Darshan/Philosophy of Liberation") "Guru Baba Sahib
propagated the secrets of Santmat. We were all marching ahead in
darkness, not being acquainted with the inner secrets of Santmat. Guru
Baba Sahib explained to us all about these secrets." (Padavali, from #
102) "Mehi says that these secrets of the saints lay concealed under
various externalities and illusions. Due to Devi Sahib’s grace, all
these got fully revealed." (Padavali, Hymn # 71) "Maharshi Mehi always
praises Baba Sahib, his Guru, time and again." (Hymn # 101)

The
same pattern of guru bhakti references embedded in hymns can also be
observed with Tulsi Sahib. He too had similar lists of all-time greatest
Saints in the history of India. And one name in particular that appears
is pregnant with meaning “different from all the others”, one
relatively obscure contemporary guru he proclaimed and elevated as being
of the same status or stature as Kabir, Dadu, Nanak, Mirabai, Soor Das,
etc... The name of that guru is Sant Dariya Sahib of Bihar.

In
Tulsi's spiritual classic known as the Ghat Ramayan a follower of the
Kabir Panth asked Tulsi: "Who can be called a Guru? What is the true
Panth or path or religion? To what religion do you belong?" During the
lengthy discourse that follows, Tulsi Sahib lists names of some of the
Saints he considers to be the greatest:

"Listen,
O Phool Das, I have given out the same true secrets which Sants like
Kabir Saheb, Dadu Saheb, Rai Das Ji, Dariya Sahib, Guru Nanak, Soor Das
Ji, Nabha Ji and Mira Bai have spoken of. They, too, have composed
similar hymns describing the bliss of the highest spiritual region,
whose glory I also have sung, blessed by the grace and the dust of the
holy feet of Sants." (Ghat Ramayan section, "Param Sant Tulsi Sahib",
translated by Sant Das Maheshwari, 1979, Agra, page 148)

Also
from the same Maheshwari translation, again during Tulsi's dialogue
with Phool Das of the Kabir Panth about the true teachings of Kabir,
Sant Dharam Das, and the Anurag Sagar: "Nanak, Dadu, Dariya Saheb, Mira
Bai, Soor Das, Kabir and Nabbaji have all reached the Nabh (sky [Mystic
Sky], high region) and have given out the secrets. Their souls have got
across and merged there." (page 128)

"To
mention a few Sants, I pick up the names of Dadu, Mira, Nabha, Nanak,
Dariya Sahib, and Soor Das. Kabir's name I mention again." (Ibid., page
120)

On page 125 we can notice that Tulsi quoted a full-length hymn (shabd) of Sant Dariya Sahib.

And
in another section of the Ghat Ramayan recently translated into English
by the Tarn Taran Radhasoami Satsang, 2011, in a dialogue with a Nanak
Panthi, Tulsi again mentions Dariya, including him on a list of highest
Saints: "Guru Nanak Dev Ji, Kabir Sahib, Dadu Sahib, Dariya Sahib,
etc... are all against the killing of living beings." (from a
pro-vegetarian section, page 256 of Baba Kehar Singh's commentary on
the, "Ghat Ramayan")

It'
is somewhat unusual for Tulsi to have frequently mentioned the
relatively obscure name of Dariya Sahib, giving him equal status as Guru
Nanak and Kabir, but I believe the explanation for this is quite
understandable. He's answering the question: "To what religion do you
belong?" I am told there are many more references to Dariya in the as
yet untranslated portions of his writings currently only available in
Hindi. Tulsi has mentioned the name of Dariya Sahib many times in his
various satsang discourses and hymns because that's the name of his
spiritual master, or the founder of the school of Sant Mat he had been
affiliated with. Tulsi authored several books including: Ratan Sagar,
Ghat Ramayan, Shabdavali, and Padma Sagar. These references to Sant
Dariya in the writings of Tulsi Sahib are there for us to notice. They
provide us with our one-and-only solid, tangible clue about the identity
of Tulsi Sahib’s guru. As with Maharshi Mehi's references to Baba Devi
Sahib, and the high praise displayed in early Radhasoami texts for Sant
Tulsi Sahib and Maharaj Girdhari Sahib, these references to Dariya in
the writings of Tulsi Sahib suggest his guru affiliation. In the same
way, they give us the name of the Sant Mat community Tulsi Sahib had
been associated with.

The Sant Mat We Know Can Be Traced Back to Sant Dariya Sahib

(Note: In Sant Mat history there was another Dariya: Dariya Sahib of Marwar, who passed on in 1758.)

Tulsi
was born in 1763 and passed on in 1843. He would have been in his teens
when Dariya Sahib of Bihar was still alive -- old enough to have
perhaps received initiation from Dariya Sahib of Bihar or one of his
representatives, in other words. Dariya was a towering figure occupying
some of that space in history between the time of Kabir and that of Sant
Tulsi Sahib of Hathras. Dariya passed on when Tulsi was around
seventeen years of age. Dariya Sahib appointed several Saints to be his
spiritual successors: Fakkar Das, Basti Das, Sant Tika Das, and, Sant
Guna Das, also contemporaries with Tulsi Sahib, who likely spent some
time in Bihar. Bihar was, and remains, home-base of the Satsang of Sant
Dariya Sahib.

"He
[Tulsi Sahib] has freely used words of Braj, Avadhi, Rajasthani
(Marwari), Gujrati, Punjabi and Maithili, which leads one to conclude
that, like many other Saints, he must have traveled widely in V.P.,
Rajasthan, Gujrat, Punjab and Bihar." (J.R. Puri, and V.K. Sethi, "Tulsi
Sahib, Saint of Hathras", 1981, RS Books, page 19)

If
Tulsi hadn't received initiation directly from Dariya by the age of
seventeen, the references to Dariya Sahib in Tulsi's writings still make
sense if he received initiation from one of Dariya's successors, which
is another possibility. Anyone initiated by those successors would
likely have much reverence for Dariya Sahib, the "great master" of Sant
Mat during those days. According to texts from the Sant Dariya group,
those spiritual successors of Dariya Sahib were authorized by him to
initiate people into Surat Shabd Yoga:

“Sat
Purush is the living Lord, and His own son serves as the ladder. That
ladder is continued through me, says Dariya. Fakkar Das, Basti Das, and
Guna Das are the ladders proceeding from me. Whomsoever they appoint as
their successors would also be known as ladders. Thus will my line of
succession continue…. Those souls who remain in obedience to these
successors, shall cross the Ocean of the world.

“How
long will this line of succession continue? Kindly relate it to us in
your own words, asks Fakkar Das. ‘Listen mindfully, 0 Fakkar Das, I
explain this to you, says Dariya:

‘As long as the discipline of the Sound Currentis preserved unadulterated,The line of succession will truly continue.But when it is mixed with outer ritualsand display of external garbs,My Sound Current will part company.My Divine essence will depart,And the souls will go into the mouth of Kal.I shall then come to this world,And shall proclaim the teachingof the Sound Current again.Proclaiming the teaching,I shall found the line of succession [again].And emancipating the souls,I shall take them to my Abode….For aeons I have been coming,And imparting the teachingof the true Sound Current.’”(Bhajan of Sant Dariya Sahib translated by K. N. Upadhyaya in, "Dariya Sahib -- Saint of Bihar", RS Books, pages 193 & 194)

The
above-quoted hymn of Dariya sounds a lot like the Dharamdasi text known
as the Anurag Sagar, which describes a Gnostic Manichaean struggle
between devotees of the Sound Current and the forces of Kal Niranjan,
the negative power, lord of death, time, and illusion. Indeed, the
composition style and vocabulary of Dariya seems very close to the
Anurag Sagar. According to Upadhyaya's book quoted above, Dariya
referred to Sant Dharam Das as the "spiritual successor of Guru Kabir"
(see page 4), which very much suggests Dariya and Dariya's initiating
guru "Sat Saheb" were likely connected with the Dharam Das/Anurag
Sagar/Kabir tradition, as they are the one-and-only branch of Kabir
Panth that views Sant Dharam Das as the chief disciple and primary
spiritual successor of Guru Kabir. Also it should be stressed that,
though the book known as the Anurag Sagar is popular in various branches
of Sant Mat these days, historically, this text has its origins with
the Dharam Das branch of Kabir Panth, and was only used by them. The
Anurag Sagar is not valued by the other branches of Kabir Panth, and of
course was totally unknown to Guru Gobind Singh, other Sikh Gurus or
other Sant panths. Anurag Sagar is a Dharamdasi sacred text.

Both
Dariya Sahib and Tulsi Sahib directed quoted the Anurag Sagar. Both
Dariya Sahib of Bihar and Tulsi Sahib of Hathras (also known as Dakhani
Baba, meaning, "Saint from the South"), became mystical hardcore
reformist voices somewhat critical of the overall direction the older
Sant panths were headed in. Tulsi’s and Dariya’s teachings are
identical, representing the same esoteric school of Sant Mat, what Mark
Juergensmeyer calls "Esoteric Santism" in his book, "Radhasoami
Reality". In my view, the teachings of Tulsi Sahib most resemble those
of Dariya Sahib, to the degree that, based on a close examination of the
internal evidence provided in the writings of Tulsi Sahib: theology,
vocabulary, style, imagery, quoted materials including the Anurag Sagar
(an obscure Dharamdasi scripture), stance towards the mainline Kabir
Panthis and other Sant panths, that the primary influence upon Tulsi was
Dariya Sahib and the "Dariya School of Sant Mat." And Tulsi himself
ended up becoming one of those "ladders" or gurus himself -- a huge
influence, central figure and founding master (adi guru) for many in the
world of Sant Mat as it is now known. Even for the popular usage of the
term Sant Mat we have to thank Tulsi Sahib.

"During
the later stages of Sant tradition, figures have arisen who have spoken
out against the established panths as providing little access to the
true Sant teaching, which is perceived as leading to inner experience.
Soamiji was one. Tulsi Sahib, his predecessor, argues sharply with
panthi characters in his Ghat Ramayana. Earlier, in Bihar, Dariya Sahib
was taken as an incarnation of Kabir, come again, to spread the true
teaching on seeing the degeneration of his panth." (Daniel Gold, "The
Sants", page 325)

Background
About Sant Dariya Sahib of Bihar, a Towering Figure in Sant Mat History
Just Before the Time of Sant Tulsi Sahib of Hathras and the Radhasoami
Movement

“Dariya
Sahib of Bihar (1674-1780) was born at village Dharkandna in Arrah
district near Dumraon [in the State of Bihar] at the house of his
maternal grandfather. He was the son of Puran Shah (a Muslim of Ujjain)
whose ancestors ruled Jagdishpur near Buxar. He is believed to be the
incarnation of Kabir, who affirmed this to his mother when he was one
month old, and it was Kabir who christened him as Dariya.* At the age of
9 he married but before it could be consummated, at 15, he renounced
worldly pursuits, although he continued to live as a householder. At the
age of 20, he ac­quired higher spiritual knowledge and at 30, he set up
his congregation. Being a Muslim by birth, a large number of his
followers even today offer prayers in the Muslim style...His major works
are Dariya Sagar and Gyan Deepak. He declared that his goal was Sattpad
(HAQ), which is far beyond the pale of the Koran, the Vedas, and above
the three lokas viz. Pind, Und and Brahmand. He declared that Ram...
Brahma, Vishnu, Mahesh, etc. cannot be the instruments of emancipa­tion
from transmigration and that it is only the SATTNAAM which is the Sar
Shabd (the Seminal Name) and which can obtain deliverance from the claws
of Brahman (Kaal) and Maya (Prakriti). The dervish is one who is not
involved in Kalima or Aumkar but who follows the Alif, the symbol of
One, Absolute Satt Purush. The seeker must have only medi­tation to rely
upon, one desire (aas), one conviction (vishwas or biswas), only the
love and certitude of the Great Name, and such a seeker alone can be the
true slave (daas) of a saint, fully capable of discriminating between
the fleeting and the permanent (vivek)." (entry for Dariya Sahib in the,
"Dictionary of Indian Religions", by M.G. Gupta, M. G. Publishers and
Huma Books, Agra)

*Kabir
appearing: Kabir/Sat Saheb/Sat Purush: In other accounts, the living
master who gave Dariya his name and eventually initiated Dariya into
Sant Mat Meditation (Surat Shabd Yoga) was called "Sat Saheb". "Dariya
never looked upon him as a human being, and always referred to him as
the Lord or Sat Purush.” (K.N. Upadhyaya)

Sant
Dariya was born in 1674 in the Rohtas District of Bihar, India. He was
brought up and remained at that place for most of his life. Dariya was
apparently given his name by the family guru, Sat Saheb. "Dariya’s birth
was celebrated with great festivity. After the baby was one month old, a
holy man visited his place and the mother brought the baby before him.
This holy man carefully looked at the baby from head to foot, asked the
mother to take very good care of the baby and named him Dariya, to be so
recognized later. Dariya never looked upon him as a human being, and
always referred to him as the Lord or Sat Purush." Sant Dariya got
enlightenment at the age of twenty years. He was initiated into Inner
Light and Sound Meditation, Shabd Naam, by the same Satguru mentioned
above, Sat Saheb, that had been a major influence on Dariya’s life. (See
the book, “Dariya Sahib, Saint of Bihar”, by K.N. Upadhyaya, RS Book
Department, Science of the Soul Research Centre)

Rare Quotes From Sat Saheb, Dariya's Guru:

“The ultimate Realm is Akah* (Unspeakable)Which is fully contained within the inner mirror.The Akah* is the source of true Naam (the Sound Current)This (Naam) is the truest spiritual technique.”(Sat Saheb)

*The
term “Akah” has been used by Kabir also as the ultimate Abode of Anami
Purush. One can wonder if this Sat Saheb was a disciple of Sant Dharam
Das or his son and successor Churamani Naam, or Shundarshan Naam -- in
other words, one of the early masters in the Kabir/Sant Dharam Das line
of gurus.

“You have been given the seal to imprint the souls,And you know that the transaction is carried onthrough the True Name (SATNAM).

“Whosoever comes, bearing the imprint of your handI will take him to the other shore.

“Priceless indeed, is my Name.Let one hold fast to it with proper concentration.Near such a person Kal [lord of time, death and illusion] shall not go.While rising or sitting, let him fix his attention on it,And let him develop love for the Divine Light within.Let him abandon all deceptive worshipof the gods and the goddesses.Let him be absorbed in his real Lord,realizing Him to be the Truth.While rising and sitting, the Supreme Lordshould be the center of his attention,And let him remain merged into the Sound Current.By taking refuge under the Truth in such a way,he will certainly overcome Kal.”

--
Sat Saheb the spiritual master of Dariya Sahib (speaking to Dariya
about his future mission as a Sant Sat Guru. The quote is from
Upadhyaya's book, one of the few in English to feature excerpts from the
many writings of Sant Dariya. And, via email, Domain Singh of the Sant
Dariya Mission has expressed to me his approval of Upadhyaya's book.)

Sat
Saheb, Dariya's spiritual master, must have been associated with the
Sant Dharamdas/Kabir line of Masters, as Dariya’s writings reveal he was
greatly influenced by the teachings of Kabir, Sant Dharamdas,
Dharamdasi literature like the Anurag Sagar, and according to those
affiliated with the Sant Dariya branch of Sant Mat, Sant Dariya Sahib of
Bihar is even believed to have been a reincarnation of Guru Kabir. (see
the Sant Dariya Mission website, Atreya, page 66, and “Darshana
International”. Also see Wikipedia:https://en.wikipedia.org/wiki/Bihari_culture#Religion
) Domain Singh, the webmaster for the Sant Dariya Mission website told
me that the name Sat Sukrit is considered to be a very sacred name in
the Dariya Panth. According to the Dharamdasi tradition of Kabir Panth,
Sat Sukrit is Kabir's original name during a previous age and epoch of
time known as the Sat Yuga: "In Sat Yuga my name was Sat Sukrit...."
(Anurag Sagar, page 96: http://www.spiritualawakeningradio.com/anurag_03_kabir.pdf )

“This
connection between Dharamdasis [Kabir-Dharamdas group/Esoteric Santism]
and Radhasoamis, to which the Anurag Sagar has lead us, is confirmed by
another set of writings venerated by Radhasoami leaders but little
known outside of Radhasoami and Dharamdasi circles: the poetry of Dariya
Sahib [who authored around twenty-three books]. Dariya Sahib was an
eighteenth-century poet who lived in a Dharamdasi region of Bihar and
referred to both Kabir and Dharam Das as his predecessors. Like the
author of the Anurag Sagar, he viewed Kabir as a divine and mystical
force and enumerated aspects of the ascending realms of consciousness in
a manner remarkably similar to that one sees in Swami Shiv Dayal’s 'Sar
Bachan'. Dariya Sahib is listed by Brahm Sankar Misra as one of India’s
great saints…” (Mark Juergensmeyer, “Radhasoami Reality -- The Logic of
a Modern Faith”, 1991, Princeton University Press, page 29)

By
the way, "The Anurag Sagar" or "Kabir's Ocean of Love", of course was
not authored by Kabir but probably was composed by Sant Dharam Das or
one of his successors. No doubt many have written under the name
"Kabir". For instance, a similar book featuring a dialogue between
Dharam Das and Kabir called "Sukh Nidan" was composed around "1729", and
another Dharamdasi text, Amar Mul, "is of still later origin",
according to G. H. Westcott in, "Kabir and Kabir Panth", 1907. These are
but a few volumes of a large corpus of Dharamdasi literature known as,
"The Kabir Sagar."

IMAGE
-- Sant Dariya Sahib: Takhat Saheb, now venerated as a sacred place by
the Sant Dariya Satsang, is a location where Sant Dariya Sahib of Bihar
used to spend much time in meditation. A room dedicated to Sant Dariya
now encloses the site. The icon image is that of Sant Dariya Sahib of
Bihar. The photo is courtesy of Domain Singh of the Sant Dariya Mission
website.

IMAGE
-- Sant Tulsi Sahib: Sant Tulsi Sahib (younger) of Hathras Meditating: I
can’t help but noticing that Tulsi had an appearance quite similar to
Dariya: the bare-chested yogi sitting in the lotus position with a puffy
beard. Not always, but sometimes spiritual successors adopt a similar
appearance and clothing as their master. Of course there’s no hard and
fast rule about this, and it is the soul and inward state of
enlightenment that matters, not appearances, but nevertheless it’s
common for there to be styles and customs unique to certain regions,
satsangs and time periods. Shri Surswami looked a lot like his guru Sant
Tulsi Sahib, wearing a similar blanket made up of a patchwork of many
colors. Some of the Agra Radhasoami Masters had a distinctive kingly or
majestic appearance. The one contemporary Sant Satguru that Sant Tulsi
Sahib mentioned in his writings was Sant Dariya Sahib of Bihar.

The Origin of the Five Names, the Panch Naam Mantra

In
some branches of Sant Mat and Radhasoami, part of the meditation
instructions includes the use of five special names. These particular
five names serve as the mantra -- sacred names used during meditation
practice and simran/zikhr (remembrance). These names appear in the Sar
Bachan Poetry of Seth Shiv Dayal Singh, (Soamiji Maharaj, a.k.a. Sant
Radhasoami Sahib, founder of the Radhasoami Satsang). The consensus is
that Seth Shiv Dayal Singh had been given instruction about the use of
these five names or panch naam by his guru: Tulsi Sahib.

These
five names are in fact used by the Tulsi Sahib group based in Hathras.
David Lane, accompanied by Mark Juergensmeyer, recalling a visit to
India and an encounter with Sant Prakash Das of the Tulsi Sahib Ashram
or Mandir: "...The Mahant we spoke with in Hathras (1978) said Tulsi
gave out the five names.... He was part of Tulsi's lineage." (Radhasoami
Studies Yahoo Group)

So,
who was using the panch naam mantra -- these five names -- prior to the
time of Sant Tulsi Sahib? It's an important question as it may shed
further light on the identity of Tulsi Sahib's guru and the origins of
this spiritual path called Sant Mat. If Tulsi Sahib did not invent the
usage of the five names himself, then it's rather likely he was
continuing the practice he had learned at the feet of his own guru,
reflecting an even older tradition of Sants. It would be most
informative to know the identity of this earlier Sant Mat path that
represents the "people of the five names", if you will, those who
chanted these sacred mantra-words during earlier centuries.

There
is a great chapter in, "Radhasoami Reality" titled, "Remembering a
Hidden Past", that explores the origins of "Esoteric Santism" and it's
connections to the Kabir Panth, specifically the Dharamdasis -- the Sant
Dharam Das branch of Kabir Panth, Anurag Sagar, Dariya, Tulsi Sahib,
and Seth Shiv Dayal Singh:

"Dharamdasi
teachings about the cosmic realms are quite similar to Radhasoami's;
like the Beas branch it gives the panch nam (five names) as one of its
mantras at the time of initiation; Dharamdasi practitioners listen for
the sacred sound from the right-hand side, as Radhasoami devotees do..."
(Mark Juergensmeyer, "Radhasoami Reality", page 28)

My
fellow Sant Mat researcher and friend Lars from Sweden shared a copy of
a letter with me that he received from Prakash Muni Saahab, the
Aacharya of one of the major branches of Dharamdasis, with headquarters
at the Shree Sadguru Kabir Dharmdas Saahab Vanshawali in Damakheda,
Distt. Raipur (M.P.). In this letter, the Kabir Panth guru (or his
secretary writing on his behalf) was replying to various questions. This
is an interesting paragraph from this letter referring to an initiation
(Nam Daan) that includes a form of panch naam -- five names:

"Yes,
one has to take 'Nam Daan' from the guru. Nam Daan (introducing five
names) is a religious ceremony started by Guru Kabir Saheb himself when
he gave 'The Five Names (Saarshabd) to Dhani Dharamdas Saheb at
Bandhavgarh Dist., Umaria Pradesh."

That
name "Prakash Muni" is one of the "forty two" spiritual successors of
Kabir mentioned at the beginning of the Anurag Sagar. In both of the
main branches of the Dharam Das Kabir Panth (a line of married gurus in
one branch, and celibate gurus in the other line) the names of the gurus
are assigned based on this list of "forty two" names.

Based
on my research into the Dharam Das Kabir Panth I am NOT of the view
that the paragraphs above from Mark Juergensmeyer and Prakash Muni
constitute proof of the the five names of Tulsi Sahib being used by
Dharamdasis, but it does suggest that we are at least getting very close
to the source: the world of Guru Kabir and Sant Dharam Das. From
various correspondence I've learned that the five names (panch naam)
used by this Kabir Panth group based in Damakheda are actually a
different group of names. They are beautiful words, all of which
correspond to the Sach Khand level and are names for the Sound Current.
They are not however the same five names corresponding with the astral,
causal levels, Bhanwar Gupha, etc.... used by Tulsi Sahib and in some of
the more recent forms of Sant Mat. The Kabir Panth also gives initiates
something called "the Guru Mantra", a long phrase.

The Many Names of the One Nameless God (Anadi, Anami)

Mantra
words seem to vary greatly over time, from group to group -- even
within the same group! guru to guru, and from location to location. Some
current and past well-known gurus of Sant Mat have had the practice of
initiating Indian and western disciples with the five familiar names and
Muslim disciples with a different group of five Sufi-sounding names.
These are Persian or Arabic words with a beautiful cadence that have
essentially the same meaning as the five Hindi names. Am not sure how
far back this practice goes, but I have seen these five Sufi-looking
names in the Sar Bachan Poetry of Soamiji, other Agra Radhasoami
writings, and they were mentioned by Maharshi Mehi. I do recall seeing
some of them in the writings of Tulsi Sahib as well. This practice could
date back prior to the time of Kirpal and Hazur Baba Sawan Singh, in
other words. The Dadu Panth of Rajasthan has a mantra in the public
domain, so I can say what it is: Satya Raam. Raam is a name often
mentioned in the hymns of the early Sants like Namdev and Kabir. As I
mentioned, some in the Kabir Panth use a (different) group of five
names, and/or the Guru Mantra. There is one "TRUE NAME" that turns up
quite universally in the teachings of Sikh Gurus, Kabir, Dariya, Tulsi,
and Radhasoami traditions -- one of the five names many are familiar
with. Tulsi Sahib, Seth Shiv Dayal Singh and his early initiates all
used the same five-name formula of panch naam. According to Agam Prasad
Mathur in, "Petals of Love", during 1886 the name Radhasoami was
introduced by Seth Shiv Dayal Singh and his close disciple Huzur Maharaj
Rai Saligram Bahadur. Like Satya Raam, Radhasoami is a public domain
mantra, not a secret name or phrase. Many in what became known as the
Radhasoami Satsang of Agra adopted the new mantra Radhasoami. Other
close disciples of Seth Shiv Dayal Singh, though embracing the new name
for their Sant Mat path (which became known as the "Radhasoami Faith")
nevertheless retained the older practice of the five names. One early
disciple of Seth Shiv Dayal Singh by the name of Sant Gareeb Das (Garib
Das) followed a "middle way" or kind of "middle path" approach between
those two major factions and began using both the five names and the new
name Radhasoami.

I've
been corresponding with a satsangi affiliated with the Sant Gareeb Das
Radhaswami Satsang. Yes, they are still around! with a satsang remnant
in Agra, and they have a small center at Sarai Rohilla, Delhi. Sant
Gareeb Das was another major disciple of Soamji (Shiv Dayal), and
provides another alternative source of valuable insight into the
teachings of Seth Shiv Dayal Singh (questions about Tulsi Sahib,
Girdhari Sahib, panch naam vs. Radhasoami naam, etc... Plus, Gareeb Das
was probably a follower of the Tulsi Sahib group in Hathras before he
embraced Seth Shiv Dayal Singh as his spiritual master). I took the
opportunity to ask this initiate if he was taught to use the five names
or Radhasoami. He said in this group they use the five names AND
Radhasoami -- "the six names", if you will. In their view, they quite
rightly see all of these names of the One God as interchangeable: the
five names equals Radhasoami; Radhasoami equals the five names:

"When
you sing the name 'Radhasoami', you do the simran of the 'Five Names'."
(Gareeb Das, disciple of Soamiji Maharaj, Book of Anmol Bachan) This is
also the teaching of Seth Shiv Dayal Singh in his Sar Bachan Radhasoami
Poetry volumes.

As
with the three types of Hindu and Sufi panch naam, the Guru Mantra used
by the Dharam Das Kabir Panth is a secret mantra that devotees aren't
supposed to reveal publicly. It's somewhat of a disadvantage for me
here to both be discussing the use of secret mantra words and yet
honoring these traditions by not divulging them. My work-around solution
is providing links and screen captures to online documents containing
the panch naam/five names used by Tulsi Sahibis, and by some other Sant
Mat and Radhasoami paths. Those who are acquainted with these names
already will be able to search for them and verify that they are indeed present in these fascinating documents, and should be sufficient proof.

As
initiates of Sant Mat who are acquainted with the Sikh scriptures know,
the third name of this panch naam or five name mantric formula used by
Tulsi Sahib is completely missing from the Gurmukhi, Punjabi world of
the Ten Sikh Gurus and Adi Granth (Sikh scriptures), which of course is
another death-blow to the Ratnagar Rao theory mentioned above. If all
five of the names are not present in the language and tradition, not
being used in the Sikh line of masters, how could they have been
communicated by Guru Gobind Singh, the Tenth Sikh Guru, to a
hypothetical missing link guru given the name Ratnagar Rao, and from
there communicated to Tulsi Sahib (Dakhani Baba, the Saint of the
South)??

The Panch Naam Words Traced Back to Kabir/Dharamdasi Texts

One
of the five names is nowhere to be found in the Sikh world, however,
the third name -- indeed all five of the names of Tulsi Sahib's panch
naam mantra -- are to be found present in the Sant literature associated
with Guru Kabir and Sant Dharam Das! I can not say with certainty when
these five names were first adopted by a Kabir Sant Satguru (or Dariya's Guru, Dariya, or Tulsi) as a
mantra in this Kabir line of masters, but I will say that these names,
which are associated with the inner cosmology and Sound Currents of the
Sants are to be found in certain writings of the Kabir tradition, and in
other Sant writings that make use of the literature of this Kabir
tradition. The "people of the five names" and "the people of the
Anurag Sagar" are one and the same community: the Dharamdasis. This is
the source-group and Sant tradition for the five names that existed in
India prior to the time of Dariya Sahib, Tulsi Sahib, and Seth Shiv
Dayal Singh!

See
this mystical poem attributed to Kabir about the Ascension of the Soul
called: “Kar nainon didar mahal men piara hai” ("See Your Beloved Lord
in the Temple of Your Own Body"). Follow the link and you'll find two
translations of this "Esoteric Santism" type mystical poem of Kabir that
contains panch naam words. The first translation is popular in
Radhasoami circles and quoted by Sawan Singh. The second version comes
from the original Sri Ram Chandra group, a lesser-known Sant Mat/Sufi
path that often quotes Dharamdasi Kabir literature, especially an
esoteric Kabir text called the, "Granth Adibhed". The page also contains
screen captures of certain pages along with icon images of Kabir,
Dariya and Tulsi Sahib:https://medium.com/sant-mat-meditation-and-spirituality/great-poem-of-kabir-about-the-ascension-of-the-soul-called-kar-nainon-didar-mahal-men-piara-hai-db2b0fcdc644

Screen
Capture IMAGE of a page from a section of Kabir’s “Kar nainon didar
mahal men piara hai” found in, “The Secret of Realisation”, by Dr. H. N.
Saksena -- the third name is NOT missing in the Kabir tradition.

Screen
Capture IMAGE of a page from a section of, “The Science and Philosophy
of Spirituality”, by R. K. Gupta, also from the Ram Chandra Sufi/Sant
Mat group. Some familiar names are here on this and other pages of the
book. There are two types of panch naam in the Dharam Das Panth: five
Sach Khand level names, and the more familiar five names that correspond to the first five levels or planes (inner regions).

Lord of Light in the Astral Level of the Thousand-Petaled Lotus -- Sufi and Sant Terms

The
Sufi Saint Lalaji, a.k.a. Ram Chandra of Fatehgarh commenting on the
teachings of Kabir using a lesser-known Dharamdasi text from a smaller
branch of the Kabir group that sees itself as "the real line of Dharma
Das":

"Saint
Kabir has talked of twenty-one Lokas or Chakras in his treatise ‘Granth
Adibhed’. Giving an account of the process of creation, Saint Kabir
refers the Absolute Truth as ‘Purush Ninavam’ i.e. ‘the Nameless’....

"...The
‘Second Void’ is at the ‘Trikuti’ in the human body. The Sufi saints
call it as ‘Musallasi’. This is the place of the revelation of the four
Vedas or the other divine books that descended as a divine order
according to the belief of different religions. Here the sound of
‘Omkar’ echoes. The Sufi Saints have described this sound as ‘Hoo-Hoo’
[HU]. This is the place of the origin of the five gross elements and the
three ‘Gunas’, which are created by the ‘Prakriti’ and ‘Purush’. The
creation beyond this was the material creation and the ‘Jeevas’
(embodied souls) descended from the ‘Nirgun Parbrahma’.

"The
‘First Void’ is at the ‘Sahstradal’, which is located at a height
little above the eyebrows and towards the backside of the head in the
human body. It is called ‘Alam-e-Jabroot’ by the Sufi Saints and is also
known as the abode of Lord Trilokinath. The ‘Avigat Purush’ has taken
the form of ‘Niranjan’ and tremendous Light here."

ALL FIVE of the panch naam names are present in Dharamdasi Kabir
writings and writings by this Ram Chandra Sufi/Sant Mat path that's
using the "Kabir Granth Adibhed."

It's
hard to know for sure the exact dates of the first gurus in the Dharam
Das Panth and other Kabir Panths, as this seems to be somewhat obscured
by the fog of history, but the panch naam mantra names might even have
been used during the time of the historic Kabir. The reason I suspect
they might have been is because of the possibility that the five names
were in use in the Nath Yogi tradition that existed in India prior to
the time of Kabir and Sant Dharam Das.

IMAGE: Kabir to Sant Dharam Das, Churamani Nami (the son of Sant Dharam Das) and the Dharamdasi Kabir Panth Gurus of Kali Yuga

The
Ten Sikh Gurus are quite well-known. The Adi Granth (Guru Granth) is
easy to get. There are even several translations of Sikh scriptures
accessible to anyone for free on the web. I can see why it would be so
easy for English-speaking westerners interested in Sant Mat to see the
Ten Sikh Gurus as being a kind of "primary line of masters" before the
time of Soamiji Maharaj. However, the world of Kabir and successors,
Kabir Sagar volumes, bhajans of Dharam Das, other compositions of Kabir
lineage gurus, Sat Saheb, Dariya Sahib with his twenty three books, and
the four or five volumes of Sant Tulsi Sahib are far more obscure. For
the most part, these are available only in Hindi, virtually unknown to
most, especially in Europe and North America. Thus, there is a great
need to focus on what has been translated, the information which has
come to light, and begin the process of researching that Sant Mat
history prior to the time of Soamiji Maharaj and Sant Tulsi Sahib. For
me, what comes into view is another "line of masters", a treasure-trove
of Sant Mat literature, and a much more precise history of the Path.

IMAGE: A Big-Picture View of Succession, from Kabir to Contemporary Sant Mat, with Some Key Figures In Between

A Panch Naam of the Nath Yogis?

A
possible connection to the earlier Nath Yogis is something I have yet
to research thoroughly, but scholars often point out that Nath
terminology is very much present in hymns attributed to Kabir, Dharam
Das and other Sants: "It is perhaps not surprising to find that the
Naths have had a close and formative influence on the Dharamdasis."
(Mark Juergensmeyer, "Radhasoami Reality", page 30) On the relationship
between Kabir and the Nath Yogis, also see Linda Hess, "Studies in
Kabir", pages 122-125. Charlotte Vaudeville in her book, "Kabir", volume
I, 1974, Oxford at the Clarendon Press, writes: "Circumcised or not,
Kabir was officially a musalman, through it appears likely that some
form of Nathism was his own ancestral tradition. This alone would
explain his relative ignorance of Islamic tenets, his remarkable
acquaintance with Tantric-yoga practices and his lavish use of its
esoteric jargon. The fact is that, though Kabir is not himself a
Nath-Panthi, though he ridicules the Gorakhnathis' paraphernalia and
even more their pretensions to immortality, he appears far more
conversant with their basic attitudes and philosophy than with the
Islamic orthodox tradition." (page 89) That particular Kabir book by
Vaudeville is a great resource showing the dominant influence of Nath
teachings present in the Sakhis of Kabir, including references to Surat
Shabd Yoga as a central practice. For the moment however, it is yet to
be fully confirmed by me whether the five names are also part of this
shared Nath terminology. Seems very likely though.

"Gorakhnath
taught his fellow men to stop searching for God in idols and look for
Him in their own hearts. 'Turn your gaze inwards'. Gorakhnath and his
disciples cried out for God using these sacred words, Alakh Niranjan.
Alakh meaning invisible and Niranjan meaning unblemished, immaculate,
purest. The Gorakhnathi Yogis consider the Guru to be equal to God.
Gorakhnath has showed the path of Laya Yoga to the world. Laya Yoga
includes easily practicable meditations of Anahata Nada Sound, the
Atma-Jyoti (light of the soul in the third eye ) and so on." ("Great
Yogi Gorakhnath, The life of Yogi Gorakhnath and his legends. His
influence on Indian spirituality through the ages": https://www.scribd.com/doc/28679027/Great-Yogi-Gorakhnath )

If
you Google "Gorakhanath", and a few of the five names, one finds a few
documents online that show some of the five names are present in the
Nath Yogi tradition -- for instance:http://documents.mx/documents/vihangam-yoga-divya-jeevan-katha.htmlSome
are saying this about the five names being in the Nath Yogi tradition but truly
reliable sources would be direct translations of Nath writings including
the Granth of Gorakhanath. I do notice that many of those have now
become available in English. This is the next frontier of research for
me. ////////

Thursday, November 12, 2015

Blessings:
Arti* at the Holy Feet of Radhasoami, from Bhajan Six, Shabd 22, Verses
7-15, Sar Bachan Radhasoami Poetry of Soamiji Maharaj:The true and perfect Satguru is pleased with the service and devotion of Jivas [Souls]. He grants them admission to Sat Lok*. (7)The
disciple gets worldly prosperity, i.e., plenty of food and wealth and
offspring or progeny and the pleasures of the world along with spiritual
progress, (8)Such, however, is the grace of Satguru* that no attachment is felt for the world and the disciple does not get entangled in it. (9)His
Surat remains pure in the company of Guru with his attention
steadfastly fixed at the Holy Feet. A contact is established with
Shabd*. (10) Guru, out of His Daya [Compassion] bestows all these gifts. The disciple knows not what to pray for. (11)When Satguru showers His grace, He enables the devotee to perform devotional exercises even without his asking for it. (12)The unique gift of Nam* and Anam*. has been bestowed by Satguru Himself in His love. (13)Nothing now remains to be given. Oh brother! Satguru Himself is now yours. (14)Radhasoami pronounces this benediction that True Name may ever help and protect you.(15)Animated GIF Image: https://33.media.tumblr.com/86934afd5830d3495e9ebb96a9128a26/tumblr_nxpdi03wc61qf6tuko1_500.gifSar Bachan Radhasoami Poetry, Volume One: http://192734808.r.cdn77.net/CDN/Books/EnglishBooks/Sar_Bachan_Radhasoami_Poetry_Part_1/Sar_Bachan_Radhasoami_Poetry_Part_1.html#_Toc281806876*To
look up and become acquainted with the mystic terms of the Sar Bachan,
see the Glossary of the Radhasoami Faith -- PDF File: http://192734808.r.cdn77.net/CDN/Books/EnglishBooks/PDFs/Glossary_of_Radhasoami_Faith.pdf

Tuesday, November 10, 2015

Happy
Diwali (Divali, Deepavali, The “Festival of Lights”, Celebrated in
India, Wednesday 11th, 2015) -- May You Experience the Inner LightHolidays
late in the year in different world religions have the theme of Light:
the return of Light, celebration of Light, or various miracles
associated with the victory, renewal, rebirth or incarnation of the
Light here in the physical plane. For those following the Path of the
Masters, it is experiencing the Inner Light in meditation that is the
greatest Light and miracle of all and the true spiritual meaning of
Divali. Much Light to all. Happy Divali!True Divali is Inner Light: “Within thine own self, behold the splendor of thy Beloved.” (Sant Tulsi Sahib of Hathras)“Look
within yourself with the inner eye. The whole expanse inside is replete
with the refulgence of the Divine Light.” (Sant Dadu Dayal)Spiritual Significance of Divali“While
Diwali is popularly known as the "Festival of Lights”, the most
significant spiritual meaning behind it is “the awareness of the Inner
Light”. Central to Hindu philosophy (primarily the Yoga, Vedanta, and
Samkhya schools of Hindu philosophy) is the belief that there is
something beyond the physical body and mind which is pure, infinite, and
eternal, called the Atman. The celebration of Diwali as the “victory of
good over evil”, refers to the light of higher knowledge dispelling all
ignorance, the ignorance that masks one’s true nature, not as the body,
but as the unchanging, infinite, immanent and transcendent reality.
With this awakening comes compassion and the awareness of the oneness of
all things (higher knowledge). This brings ananda (joy or peace). Just
as we celebrate the birth of our physical being, Diwali is the
celebration of this Inner Light.“While
the story behind Diwali and the manner of celebration varies from
region to region (festive fireworks, worship, lights, sharing of
sweets), the essence is the same – to rejoice in the Inner Light (Atman)
or the underlying Reality of all things, God.” (Wikipedia)

Monday, November 09, 2015

Prayers from the Sar Bachan Radhasoami Poetry of Soamiji Maharaj, Prayer OneO Radhasoami! I beseech Thee with folded hands to hear my prayer.(1)Thou art Sat Purush and Sat Guru, the Munificent Lord. Thou art the parent of all the Jivas [Souls]. (2)Be gracious enough to make me Thy own, and extricate me from the snares of Kal [negative power]. (3)Sat Yuga, Treta Yuga and Dwapar Yuga have all passed. None knew about the path of Shabd. (4) In Kali Yuga, the Soami (Lord) has taken pity on Jivas, and has openly given out the secrets of Shabd. (5)He has incarnated Himself here for effecting liberation of Jivas. He takes them across the ocean of worldly existence. (6)Releasing
me from the thraldom of the three worlds, He has granted me abode in
the fourth Pad (beyond Pind, And, and Brahmand). Now I realize the
status of Sat Nam and Sat Guru. (7)The
first stage is illumined by the Jyoti (flame). The second stage is
Gagan. Beyond is the third stage of Daswan Dwar where is visible the
moon. (8)Beyond
Trikuti, Sunn and Maha-sunn, is the throne with the umbrella of the
Sovereign in the region of white resplendent light and incessant Anhad
Shabd. It is to this Sovereign that I address my prayer. (9-10)May I be the recipient of happiness here and hereafter. O Lord! Grant me abode in Thy Holy Feet. (11)-- BACHAN 7BINTI AND PRARTHNA (PRAYER)AT THE HOLY FEET OFPARAM PURUSH PURAN DHANIRADHASOAMISHABD 1:http://192734808.r.cdn77.net/CDN/Books/EnglishBooks/Sar_Bachan_Radhasoami_Poetry_Part_1/Sar_Bachan_Radhasoami_Poetry_Part_1.html#_Toc281806877To look up and become acquainted with the mystic terms of the Sar Bachan, see the Glossary of the Radhasoami Faith -- PDF File: http://192734808.r.cdn77.net/CDN/Books/EnglishBooks/PDFs/Glossary_of_Radhasoami_Faith.pdf

Tuesday, November 03, 2015

The Way of Love (Bhakti) – Sufis Describe Five Levels of Devotion or Love:

1.
Not a genuine kind of love. The mind is always contemplating matters of
mundane attainments, but with the body (outwardly) some virtuous deeds
are done. Even though it is of the lowest kind, with sporadic acts of
service, the mind would eventually turn to God.

2. The body is involved in spiritual acts, and there is an effort on the devotee’s part to attach the mind to God.

3.
Both the mind and the body are engaged in meditation. However, due to
material attachments, the devotee’s mind becomes distracted and is
engaged in immoral actions. Upon realization of this deviation, the
devotee immediately recognizes the error and seeks to correct it.

4.
The devotee loves the Supreme Being with his mind, heart, and soul and
longs for the Divine like a fish out of water yearns for water. He does
not care about food, sleep, the company of others, and does not wish for
anything other than God. Sometimes in yearning for the Divine, he
swoons. (There are many stories of Saints who become unconscious, struck
by Divine love.) True devotees become unconcerned with bodily needs and
do not worry about loss or gain. They are unaffected by the news of
death or birth of their loved ones. They are not jealous of others’
progress, nor do they worry about criticism or honor and dishonor.
Because of their state of ecstasy and carelessness to worldly
conventions, others think of such devotees as crazy. But in this state,
they enjoy the bliss of God, who is the Ocean of Love. The devotees have
a single focus and that is to see God. All other longings vanish from
their hearts.

5. In this type of love, the
devotee becomes like the Beloved, God. The soul is an inseparable part
of the Divine, and through devotion it becomes Divine just as ice, made
up of water, after melting, becomes water. This kind of devotion leads
to the union of the soul and the Supreme Soul, God.

Sunday, November 01, 2015

“By
eating meat we share the responsibility of climate change, the
destruction of our forests, and the poisoning of our air and water. The
simple act of becoming a vegetarian will make a difference in the health
of our planet.” (Thich Nhat Hạnh)“Nothing
will benefit human health and increase the chances for survival of life
on Earth as much as the evolution to a vegetarian diet.” (Albert
Einstein)"In
Sant Mat animal food cannot be allowed under any conditions. It hardens
the heart and makes the soul dull and heavy." (Huzur Baba Sawan Singh)"I
must point out that animal food, even if a single particle is eaten, is
detrimental to spiritual progress." (Huzur Baba Sawan Singh)"I
never gave permission to anyone to eat meat in my life. A mother does
not administer poison to her own children. In the Radhasoami Faith
animal food cannot be allowed under any conditions. It hardens the
heart, and makes the soul dull and heavy." (Huzur Baba Sawan Singh)"World
Vegan Day is an annual event celebrated on 1 November, by vegans around
the world. The Day was established in 1994 by Louise Wallis, then
President & Chair of The Vegan Society, United Kingdom to
commemorate its 50th anniversary and in 2014 the 70th anniversary of the
term 'vegan', 'veganism', and the establishment of The Vegan Society."
(Wikipedia entry for World Vegan Day)"Veganism
is a way of living which seeks to exclude, as far as is possible and
practicable, all forms of exploitation of, and cruelty to, animals for
food, clothing or any other purpose." (Definition of veganism, The Vegan
Society)"He is closest to God who harms no living creature." (Lord Krishna)"For
as long as men massacre animals, they will kill each other. Indeed, he
who sows the seed of murder and pain cannot reap joy and love.”
(Pythagoras)"Now
beware in yourselves that your hearts do not become heavy with the
eating of flesh and with the intoxication of wine and with the anxiety
of the world, and that day come up upon you suddenly; for as a snare it
will come upon all them that dwell on the surface of the earth." (Jesus,
Luke 21:34, Syriac-Aramaic manuscript of the Gospels)"I
continue to be amazed by our bodies' ability for self-repair. ... Our
bodies want to be healthy, if we would just let them. That’s what these
new research articles are showing: Even after years of beating yourself
up with a horrible diet, your body can reverse the damage, open back up
the arteries -- even reverse the progression of some cancers. Amazing!
So it's never too late to start exercising, never too late to stop
smoking and never too late to start eating healthier." (Dr. Michael
Greger) See the Top 100 Vegan and Vegetarian Quotes: http://www.pledgevegan.com/vegan-spotlight/top-100-vegan-quotesSee
the Vegan-Vegetarian Section of the Sant Mat E-Library: Vegan and
Vegetarian Ahimsa: Non-Violence in Thought, Word, and Deed, Including in
the Area of Diet: https://medium.com/sant-mat-radhasoami-books/vegan-and-vegetarian-ahimsa-non-violence-in-thought-word-and-deed-including-in-the-area-of-diet-7cc995e8eac9#.i631nsqk7